In part 1 (start-17:45), the guys briefly recap the series so far. Jon summarizes by saying that the overarching theme is the human calling to rule, as outlined in the Genesis and garden of Eden narrative. The question is, will humans rule wisely or foolishly? In part 2 (17:45-27:00), Tim and Jon discuss how Proverbs lays out two paths, which are the same two paths outlined in Genesis. A person can either choose to live wisely, depicted as listening to “Lady Wisdom,” or a person can choose to live foolishly, depicted as listening to “Lady Folly.” Early in Proverbs, the “Solomon” narrator warns the “seed of David” about how to live in the fear of Yahweh and discover true wisdom. The wise and righteous man embraces Lady Wisdom (Proverbs 1, 3, 8, 9). The goal of finding “a woman of valor” (Prov. 5, 31) avoids the wicked and violent man, avoids Lady Folly (Prov. 9), and avoids the “wayward woman” (characterized as an adulteress). Tim notes that there are four speeches each that talk about Lady Wisdom and Lady Folly, for a total of eight speeches. The components of these speeches are designed to mirror each other. In part 3 (27:00-39:00), Tim outlines Proverbs 9, which is an example of the two women mirroring each other. Proverbs 9:1-6 "Wisdom has built her house, She has hewn out her seven pillars; She has prepared her food, she has mixed her wine; She has also set her table; She has sent out her maidens, she calls From the tops of the high places of the city: ‘Whoever is naive, let him turn in here!’ To him who lacks understanding she says, ‘Come, eat of my bread And drink of the wine I have mixed. ‘Forsake your folly and live, And proceed in the way of understanding.’” Proverbs 9:13-18 “The woman of folly is boisterous, She is naive and knows nothing. She sits at the doorway of her house, On a seat by the high places of the city, Calling to those who pass by, Who are making their paths straight: ‘Whoever is naive, let him turn in here,’ And to him who lacks understanding she says, ‘Stolen water is sweet; And bread eaten in secret is pleasant.’ But he does not know that the dead are there, That her guests are in the depths of Sheol.” Tim notes that accepting divine wisdom is the way to discover the blessings of Eden. Consider Proverbs 3: Proverbs 3:1-8, 13-18 “My son, do not forget my teaching, But let your heart keep my commandments; For length of days and years of life And peace they will add to you. Do not let kindness and truth leave you; Bind them around your neck, Write them on the tablet of your heart. So you will find favor and good repute In the sight of God and man. Trust in the Lord with all your heart And do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight. Do not be wise in your own eyes; Fear the Lord and turn away from ra’. It will be healing to your body And refreshment to your bones.” “How blessed is the man who finds wisdom And the man who gains understanding. For her profit is better than the profit of silver And her gain better than fine gold. She is more precious than jewels; And nothing you desire compares with her. Long life is in her right hand; In her left hand are riches and honor. Her ways are pleasant ways And all her paths are peace. She is a tree of life to those who take hold of her, And happy are all who hold her fast." Tim cites Proverbs 3 because he notes that the wise woman metaphorically becomes the tree of life. This maps onto the Garden of Eden narrative. Tim says that the book of Proverbs is designed to be a reflection on Genesis 1-3. In part 4 (39:00-end), Tim outlines Proverbs 31. Tim notes that the woman outlined here could be said to be a sort of real-life version of the metaphoric “Lady Wisdom” depicted earlier in the book. Tim notes that while Proverbs views the pursuit of wisdom from a male perspective of choosing between two metaphorical women, the next book, Song of Songs, flips it, and views the pursuit of wisdom from a female perspective. Thank you to all our supporters! Send us your questions for our upcoming Q+R on the Wisdom books in the Bible! Please include an audio recording of your question (about 20 seconds or so) and make sure to include your name and where you're from. Email questions with attached audio files to info@jointhebibleproject.com Show Resources: www.thebibleproject.com Show Music: • Defender Instrumental by Tents • Hideout by Tesk • Sandalwood by J. Roosevelt • Mind Your Time by Me.So Some music brought you by the generosity of Chillhop Music. Show Produced by: Dan Gummel, Jon Collins Powered and distributed by Simplecast.

Welcome to our third episode discussing the theme of Wisdom in the bible. In this episode, Tim and Jon zoom in on the character Solomon. Was Solomon really the wisest person who ever lived? In part 1 (0-8:30), Tim and Jon quickly recap the conversation so far. Tim explains how the English word “help” is inadequate when used to describe Eve’s or woman’s role in relationship to Adam. Instead of an unnecessary addition, it’s more of an essential completion, even a “saving” role that the woman fills. Tim also explains that the tree of the knowledge of good and evil isn’t the perfect translation in the Hebrew. More accurately, it’s “the knowledge of the tree of good and bad.” In part 2 (8:30-19:20), Tim begins to trace the human story after Adam and Eve, through Abraham and arriving at Solomon. Tim says that God promises to restore the blessing of Eden to all humanity through the family of Abraham. Here is God’s promise to Abraham: Genesis 12:1-3 “And I will make of you a great nation,
and I will bless you,
and make your name great,
so that you will be a blessing.
I will bless those who bless you,
and him who curses you I will curse;
and in you will be blessed all the families of the earth.” Genesis 12:7 “The Lord appeared to Abram and said, ‘To your seed I will give this land.’ So he built an altar there to the Lord who had appeared to him.” 
In Genesis 16, God promises Abraham and Sarah seed and land to be a blessing to the nations. But when they’re unable to have a child, they turn to their own wisdom and power. This is a clear design pattern from the fall narrative of Genesis 3. See below the breakdown of this passage and it’s reflection of the the Eden story. Genesis 16:1-2 tells us, “Sarai, Abram’s wife, had borne him no children. But she had an Egyptian slave named Hagar.” So Sarai says to Abram, “Go now into my female servant, perhaps I will be built up from her.” (This language of being “built” from Hagar suspiciously reminds us of Genesis 2:22, “and Yahweh God built the side which he took from the human into a woman, and he brought her to the man.”) 
Genesis 16:2b “…and Abram listened to the voice of Sarai.” (In Genesis 3:17, God says to Adam, “Because you listened to the voice of your wife…”) 
Genesis 16:3-4 “Sarai, the wife of Abram, took Hagar the Egyptian her female slave… and she gave her to Abram her husband as a wife (Gen. 3:6, “and she gave also to her husband with her”). And he went into her and she became pregnant and she saw that (ותרא כי) she was pregnant, and her mistress became less in her eyes” (Gen. 3:6, “When the woman saw that [ותרא] the tree was good…”). 
Genesis 16:6 “And Abram said to Sarai, ‘Look, your female slave is in your hand. Do to her what is good in your eyes (טוב בעיניך).’ (Gen. 3:6, “When the woman saw that the tree was good for food, and that it was a delight to the eyes…”). 
Genesis 16:6b-7 “So Sarah oppressed her, and Hagar fled from before her. And the angel of Yahweh found her by a spring of waters in the wilderness.” (Gen. 3:24, “So [God] drove the man out….”) In Genesis 22, when God provides a son from Sarah, God demands his life. God does not take lightly to the oppression of Egyptian slaves (the entire Exodus slavery is an inverted consequence for this sin). Also because of this sin, Ishmael is cast out from Abraham’s family, which grieves God, so he demands that Abraham give Isaac back to him. God is looking for people who will trust Yahweh’s word and command over their own wisdom, that will reverse the folly and fear of Adam and Eve. The first character to demonstrate this Abraham in Genesis 22:4-6: “And Abraham lifted his eyes (עיניו) and he saw (וירא)… and he took (ויקח) in his hand the fire and the knife/eater(מאכלת), and the two of them (שניהם) walked on together (יחדו).” This releases the blessing of Eden through Abraham’s fear of Yahweh out into the nations. 
Genesis 22:15-18
"Then the angel of the Lord called to Abraham a second time from heaven, and said, “By Myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. In your seed all the nations of the earth shall be blessed, because you have listened My voice.” The point is this: When humans don’t live by their own wisdom regarding good and bad, but instead trust God’s wisdom and obey his commands (the fear of the Lord), it leads to blessing and life. This is true wisdom: to live in the fear of the Lord. In part 3 (19:20-36:45), Tim begins to outline the story of Solomon. Tim says Solomon is presented as a new Adam. He has an opportunity to rule the world, and he actually asks God to give him wisdom to rule. Solomon is a complex character, depicted as both a new, ideal Adam—but also as a failed, foolish Adam. In one narrative thread, he is depicted as a new Adam/Abraham, meeting God in a new high-place, and living by God’s wisdom/Torah. 1 Kings 3:3-15 “Now Solomon loved the Lord, walking in the statutes of his father David... The king went to Gibeon to sacrifice there, for that was the great high place; Solomon offered a thousand burnt offerings on that altar. In Gibeon the Lord appeared to Solomon in a dream at night; and God said, ‘Ask what you wish me to give you.’ “Then Solomon said, ‘You have shown great covenant love to Your servant David my father...You have given him a son to sit on his throne, as it is this day. Now, O Lord my God, You have made Your servant king in place of my father David, yet I am but a little child; I do not know to go out or come in.
 “‘Your servant is in the midst of Your people which You have chosen, a great people who are too many to be numbered or counted. So give Your servant a heart that listens in order to govern Your people, in order to discern between good (Heb. tov) and bad (Heb. ra’). For who is able to govern this great people of Yours?’” 
“It was good (tov) in the eyes of the Lord that Solomon had asked this thing. God said to him, ‘Because you have asked this thing, and have not asked for yourself long life, nor have asked riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself discernment to hear justice, behold, I have done according to your words. Behold, I have given you a heart of wisdom and discernment, so that there has been no one like you before you, nor shall one like you arise after you. I have also given you what you have not asked, both riches and honor, so that there will not be any among the kings like you all your days. If you walk in My ways, keeping My statutes and commandments, as your father David walked, then I will prolong your days.’ Then Solomon awoke, and behold, it was a dream.” Tim shows how Solomon was blessed after he began to walk in the fear of the lord. 1 Kings 4:20-21, 25, 29-34
“Judah and Israel were as numerous as the sand that is on the seashore in abundance; they were eating and drinking and rejoicing. Now Solomon ruled over all the kingdoms from the River to the land of the Philistines and to the border of Egypt; they brought tribute and served Solomon all the days of his life….” 
“So Judah and Israel lived in safety, every man under his vine and his fig tree, from Dan even to Beersheba, all the days of Solomon.” 
“Now God gave Solomon wisdom and very great discernment and breadth of mind, like the sand that is on the seashore. Solomon’s wisdom surpassed the wisdom of all the sons of the east and all the wisdom of Egypt. For he was wiser than all men, than Ethan the Ezrahite, Heman, Calcol and Darda, the sons of Mahol; and his fame was known in all the surrounding nations. He also spoke 3,000 proverbs, and his songs were 1,005. He spoke of trees, from the cedar that is in Lebanon even to the hyssop that grows on the wall; he spoke also of beasts and birds and creepers and fish (do you hear Genesis 1 in there?). Men came from all peoples to hear the wisdom of Solomon, from all the kings of the earth who had heard of his wisdom." Solomon is portrayed as a new Adam, wisely ruling a garden with trees for everyone, fruitful and multiplying, boundaries expanded to Eden-like proportions. He knows the plants, beasts, birds, and creepers. He is more wise than “all the sons of the East” (link to the book of Job). He spoke thousands of proverbs (link to the book of Proverbs). He wrote over a thousand songs (link to Song of Songs).
 Tim’s point is that Solomon is beginning to to fulfill the original call of mankind to rule wisely. However, Solomon’s story has another side as well. In part 4 (36:45-52:50), Tim outlines the foolish side of Solomon’s life. Solomon enslaved people to help him build Jerusalem up. He imported and exported arms, chariots and horses to other countries. He had hundreds of wives and concubines. Solomon demonstrates wisdom but isn’t fully committed to following the laws of Yahweh. 1 Kings 5:13-17
“Now King Solomon levied forced laborers from all Israel; and the forced laborers numbered 30,000 men. He sent them to Lebanon, 10,000 a month in relays; they were in Lebanon a month and two months at home. And Adoniram was over the forced laborers. Now Solomon had 70,000 transporters, and 80,000 hewers of stone in the mountains, besides Solomon’s 3,300 chief deputies who were over the project and who ruled over the people who were doing the work. Then the king commanded, and they quarried great stones, costly stones, to lay the foundation of the house with cut stones.” 1 Kings 9:17, 19
“So Solomon rebuilt Gezer and the lower Beth-horon... and all the storage cities which Solomon had, even the cities for his chariots and the cities for his horsemen….” Solomon, for all his wisdom, implemented policies which directly violated the laws of the king as outlined in the Torah. Deuteronomy 17:15-20
“you shall surely set a king over you whom Yahweh your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since Yahweh has said to you, ‘You shall never again return that way.’ He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself. 
“Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this Torah on a scroll in the presence of the Levitical priests. It shall be with him and he shall read it all the days of his life, that he may learn to fear Yahweh his God, by carefully observing all the words of this law and these statutes, that his heart may not be lifted up above his brothers and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel. Tim has found scholar Daniel Hays to be helpful here: “We as readers are given a tour of a fantastic, spectacular and opulent mansion, the house of Solomon. Everywhere we look we see wealth and abundance. However, without changing the inflection of his voice the tour guide also points out places where the façade has cracked, revealing a very different structure. Continuing with the standard speech which glorifies the building, the guide nonetheless makes frequent side comments (forced labor, store cities, horses from Egypt, foreign marriages) that make clear that his glowing praise for the structure is not really his honest opinion of the facility, and he wants us also to see the truth. Finally, at the end of the tour in chapters 11, he can restrain himself no more, and he tells us plainly that the building is basically a fraud, covered with a thin veneer of glitz and hoopla, and soon will collapse under its own weight. This is the manner in which the narrator of 1 Kings leads us on a tour of the House of Solomon.” (Daniel Hays, “Narrative Subtlety in 1 Kings 1-11: Does the narrative praise or bury Solomon?”) Tim points out that Solomon violates every rule that Israel’s king was supposed to follow. A Bible reader should ask why the narrator is giving us a dual portrait of Solomon? In the New Testament, Jesus says, “something greater than Solomon is here.” (Matthew 12:42; Luke 11:31). Jesus positioned himself as the true example of the ideal human who learns wisdom correctly by learning from Yahweh God. In part 5 (52:50-end), the guys discuss the seeming asymmetry of male and female portrayals in the Bible. Why is it that a woman is portrayed as a “wise and foolish woman” in Proverbs? Why are women often portrayed with seductive and illicit behavior? Tim points out that throughout history, men have been the ones translating the Bible, so they have default and built-in blind spots to understanding and accurately portraying a better view of man and woman’s portrayal in the original Hebrew context. 
Tim notes that women have been making great strides in contributing to and furthering academic and scholastic work on biblical texts and that their voices need to be heard. Thank you to all our supporters! Show Resources:  • www.thebibleproject.com • J. Daniel Hays, “Narrative Subtlety in 1 Kings 1-11: Does the narrative praise or bury Solomon?” Show Music: • Roads by LiQwyd • Yesterday on Repeat by Vexento • Moon by LeMMino • self reflection by less.people • Defender Instrumental by Tents Some music for this episode brought to you by the generosity of Chill Hop Music. Show Produced by:  Dan Gummel, Jon Collins Powered and distributed by Simplecast

Dr. Scot McKnight, a renowned scholar in New Testament studies, discusses his writing habits and impactful books. Topics include interpreting the Synoptic Gospels, Jesus Creed, community called Atonement, and fellowship of Differents. They also explore warning passages in Hebrews, theories of Atonement, and Paul's vision of unity in early Christian communities.

In part 1 (0-19:15), Tim and Jon quickly review the last episode. Tim says the entire scriptural canon is to be viewed as “wisdom literature,” but the books that specifically pertain to Solomon, Proverbs, Ecclesiastes, Song of Songs, and Job are considered to be the classic wisdom books. Then they dive into examining the trees in the garden of Eden. Specifically the “Tree of the Knowledge of Good and Evil.” Tim notes that the Hebrew word ra doesn’t necessarily imply “evil;” it only means “bad.” Tim shares some other examples of the Hebrew word ra in the Bible. Good/Bad condition or quality: Jeremiah 24:1-2 the Lord showed me two baskets of figs placed in front of the temple of the Lord. One basket had very tov figs, like those that ripen early; the other basket had very ra’ figs, so ra’ they could not be eaten. Proverbs 25:19 a ra’ tooth and an unsteady foot, is confidence in a faithless man in time of trouble. Pleasant/unpleasant, beneficial/harmful: 1 Kings 5:4 But now the Lord my God has given me rest on every side, and there is no enemy or ra’. Judges 16:25 It so happened when they were tov of heart, that they said, “Call for Samson, that he may amuse us.” So they called for Samson from the prison, and he entertained them. And they made him stand between the pillars. Ecclesiastes: 2:16-17 For the wise, like the fool, will not be long remembered; the days have already come when both have been forgotten. Like the fool, the wise too must die! So I hated life, because the work that is done under the sun was ra’ to me. Tim’s point is that to use the English word “evil” loads in too many ideas about moral issues between good and evil. Because of this, a more accurate translation would be “the tree of the knowledge of good and bad.” In part 2 (19:15-30:00), Tim notes that Adam and Eve are depicted as being in their moral infancy in the garden. They don’t know what is right and wrong. They need God to teach them how to be wise and how to choose what is right from wrong. Here are some other passages that use the Hebrew phrase “tov and ra’” or “good and bad” to illustrate this moral infancy in the Bible. “Knowing tov and ra’” is a sign of maturity. The phrase appears elsewhere to describe children: Deuteronomy 1:39 “...your little ones... and your sons, who today do not know good or evil, shall enter there, and I will give it to them and they shall possess it. 1 Kings 3:7-9 “Now, O Lord my God, You have made Your servant king in place of my father David, yet I am but a little child; I do not know how to go out or come in. So give Your servant a heart that listens, to judge Your people, to discern between good and evil. For who is able to judge this great people of Yours?” Isaiah 7:15-16 “[Immanuel] will eat curds and honey at the time He knows to refuse evil and choose good. For before the boy will know to refuse evil and choose good, the land whose two kings you dread will be forsaken. The narrative in Genesis 1-2 has shown that God knows what is “pleasant/beneficial,” and he will provide tov (the woman) when something is not tov (man being alone), that is, ra’. So the tree represents a choice: Will they live with God, allowing him to know/define tov and ra’? Presumably they need this knowledge as they mature, but the question is who will teach it to them? Will they learn from watching God’s knowledge at work? Adam and Eve are portrayed as “children.” The tree of knowing tov and ra’ represents two options or modes for how to know and experience tov and ra’: Will they “take” this knowledge for themselves, so that they “become like elohim,” knowing what is tov and ra’? Or instead, will they allow God to teach them wisdom? The gift of God to the man and woman became the means of the downfall. Instead of waiting for God to teach them “knowing good and bad,” they chose to take it for themselves, in their own time and way. Genesis 3:6 When the woman saw that the tree [of knowing good and bad] was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise (Heb. śekel), she took from its fruit and ate; and she gave also to her husband with her, and he ate. “Wisdom” = śekel (להשכיל:( “śekel refers to a kind of wisdom. Its core meaning is “insight,” the ability to grasp the meanings or implications of a situation or message. Śekel is consequently discernment or prudence, the ability to understand practical matters and interpersonal relations and make beneficial decisions. It later comes to include intellectual understanding and unusual expertise.” (Michael V. Fox, Proverbs 1–9: A New Translation with Introduction and Commentary, vol. 18A, Anchor Yale Bible [New Haven; London: Yale University Press, 2008], 36.) In part 3 (30:00-39:45), Tim and Jon discuss the fallout of Adam and Eve’s decision to eat from the tree of the knowledge of good and bad. When God holds “trial” with Adam and Eve, their response is to “fear” Yahweh, but in a way that drive them away from him. Genesis 3:8-10 They heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. Then the Lord God called to the man, and said to him, “Where are you?” He said, “I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself.” Then they blame each other: man and woman, united in their rebellion and divided by the fallout. Genesis 3:16 “Yet your desire will be for your husband, And he will rule over you.” This is the opposite of the ideal vision in Genesis 1:26-28 where man and woman rule together. The two are no longer one, but rather two, trying to gain leverage over one another. In part 4 (39:45-end), the guys discuss how God acts mercifully after Adam and Eve eat of the tree. Tim then starts to look forward to the stories of Solomon and how it hyperlinks back to the story of Adam and Eve in the garden of Eden. Thank you to all our supporters! Show Resources: Michael V. Fox, Proverbs 1–9: A New Translation with Introduction and Commentary, vol. 18A, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 36. Show Music: • Defender Instrumental • The Size of Sin by Beautiful Eulogy • Come Alive by Beautiful Eulogy • The Size of Grace by Beautiful Eulogy Show Produced by: Dan Gummel, Jon Collins Powered and distributed by SimpleCast.

In part one (0:00-15:20), Tim goes over what books are considered wisdom literature: Proverbs, Job, Ecclesiastes, and Song of Songs. Tim says there are different ways to classify the books in the Bible, but the books are primarily grouped into two categories. Wisdom of King Solomon -Proverbs -Ecclesiastes -Song of Songs The themes of wisdom, the "good life," and the fear of the Lord -Proverbs -Ecclesiastes -Job In part two (15:20-31:50), Tim clarifies exactly what wisdom literature is. In short: the entire Hebrew Bible. Tim uses Psalm 119:98-99 and 2 Timothy 3:15 to illustrate this point. Psalm 119:98-99: "Your instructions make me wiser than my enemies, For they are ever mine. I have more insight than all my teachers, For Your testimonies are my meditation." 2 Timothy 3:15: “From childhood you have known the sacred writings which are able to give you wisdom that leads to salvation through faith which is in Christ Jesus.” Tim points out that the entire Bible can be used to gain wisdom. Jon says that there are many different lenses to view the Bible through. Seeing it as a book of wisdom is perhaps a very universal one. The guys discuss how messy life is, just like the book of Genesis is messy. Humans in their desire to live are constantly faced with difficult choices. Tim shares a quote from Rolan Murphy: “Within the Hebrew Bible, the wisdom literature is exciting, because it deals directly with life. The sages of Israel were concerned with the present, how to cope with the challenges provoked by one’s immediate experience… The choice between life and death which Moses dramatically places before Israel in Deuteronomy 30:15-30 is re-echoed in the sages emphasis on wisdom that leads to life. The life-death situation is expressed in the image of the “tree of life.” Proverbs 3:18: “Wisdom is a tree of life to those who grasp her; how fortunate are those who embrace her.” This image is well-known from its appearance in Genesis: the first dwellers in the garden were kept from that tree lest they live forever (Genesis 2:9, 3:22-24). In a vivid turn of metaphor, wisdom in Proverbs has become the tree of life and is personified as a woman: “Long life is in her right hand, in her left, wealth and honor. She boasts that the one who finds find life (Prov 8:35) and the one who fails is ultimately in love with death (Prov 8:36)... One must hear wisdom obediently, but one must also pray for the gift that she is…. Embracing the gift of wisdom is precarious, however, because, according to the sages, we are easily deceived: “There is more hope for a fool, than for those who are wise in their own eyes” (Prov 26:12)” -- Roland Murphy, The Tree of Life: An Exploration of Biblical Wisdom Literature, pp. Ix-x. In part three (31:50-40:20), Tim dives into Genesis 1-3 and discusses the human quest for wisdom. Tim notes that you can trace the thread of God discerning what is “good and bad” in the creation narrative: God is the provider with all knowledge of “good and bad” (tov and ra in Hebrew). God the creator provides all that is “good” (Heb. tov). Seven times in Genesis 1 "God saw that it was tov.” God is the first one to identify something as “not good:” a lonely human in the garden. God sees the problem and asks how humanity can “be fruitful and multiply and fill the land and rule the creatures” alone, and sees the need for human companionship. In part four (40:20-end), the guys continue the conversation. What does God do? He "splits the adam" and creates man and woman. Genesis 2:21-25: "So Yahweh God caused a deep sleep to fall upon the human, and he slept; then He took one of his sides and closed the flesh at that place. And the Yahweh God built the side which He had taken from the human into a woman, and brought her to the man. The human said, 'This is now bone of my bones, And flesh of my flesh; She shall be called Woman [issah] Because she was taken out of [ish].' For this reason, a ish shall leave his father and his mother, and be joined to his isshah; and they shall become one flesh. And the two of them were naked, the adam and his wife and were not ashamed." Tim notes that God provides humans with what they cannot give themselves: blessing, fruitfulness, and dominion over the land (Gen 1:26-28). God divides the human in half (the word means "side" in Hebrew) and makes two humans who are unique and yet designed to become one. This relationship of man and woman becoming one, with no shame, no powerplays, no oppression, to know and be known in pure naked vulnerability before God and before one another, nothing hidden, everything revealed and loved, this is Eden. And Eden is where humans become kings and queens of creation. Show Resources: Roland Murphy, The Tree of Life: An Exploration of Biblical Wisdom Literature, pp. Ix-x. Derick Kidner, The Wisdom of Proverbs, Job & Ecclesiastes William P. Brown, Wisdom's Wonder: Character, Creation, and Crisis in the Bible's Wisdom Literature Show Music: Defender Instrumental, Tents Drug Police, Moby Heal My Sorrows, Beautiful Eulogy Where Peace and Rest are Found, Beautiful Eulogy Show produced by: Dan Gummel, Jon Collins

Tim and Jon respond to several questions, listed below. Isaiah from Georgia (1:40): Hey Jon and Tim! My name is Isaiah and I am from Lawrenceville, Georgia. I have a question concerning biblical law and God's nature. I've talked to some friends on this issue for some time, and their view is that God's nature was not fully revealed in the Old Testament. So God's will was not fully revealed. They believe this is why the Israelites thought they had to live under the law. They use Paul's writings to back that up. They also believe that the New Testament is the full revelation of God and his nature. And so we can see his full intent was to have a personal relationship instead of a list of rules to follow. What would you say to this worldview and why it should be changed? Rich from New York (13:10): I'm a pastor in upstate New York. Your series on the law is just outstanding. And yet I have a question. As you folks talked about the common law understanding of law that existed until the last few centuries, I found myself wondering about the understanding of law among the Pharisees of the first century, for example. It seems that their understanding wasn't just that the mosaic law was a snapshot in time but that it described how the law needed to be lived out in any age, whatever possible, more like statutory law. Or am I wrong about that? Victoria from Tennessee (21:45): Hey Tim and Jon, this is Victoria in Chattanooga, Tennessee. I've been really inspired by this conversation about the law, particularly the relationships of the New Testament to the Old Testament. I'm sure you're getting here, but I wanted to ask how we’re asked to understand our broad call to obedience when Jesus says something like in Matthew 5, “therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven.” What commands is he referring to, and is the spirit of the law or commands a filter for interpretation, or is there a place where we need to draw a line in the sand? Thanks. Joe from Cleveland (22:15): What I’m still at tension with are Jesus’ words in Matthew 5:18-19 where he states not a dot or iota will pass away from the law, and those who relax the least of these will be least in heaven. It seems we had agreed the Hebrew Torah showed itself to be flexible and not necessarily the final word in judicial cases. I interpret Jesus “dot and iota” statement as a more literal or explicit command to the letter of the law so to speak. Does Jesus’ statement raise that tension for you or is there another way of understanding it? Petra from the Netherlands (39:30): Hi Tim and Jon my name is Petra, I'm from the Netherlands. A lot of people consider the law as a guidance to obey God and to eternal life. As I have listened to your podcast, I get the assumption that you do not agree with that way of seeing the law, which I understand. What are your thoughts about a practical way to obey God through the Holy Spirit, by the Law, what are your thoughts about that? Thank you, bye! Laura from Iowa: (47:20) Is it important to differentiate between passages that are referring to the 611 laws, the Torah, the whole Old Testament, or the entirety of Scripture? And if that's important, how can an average Bible reader go about this? Show Music: Defender Instrumental by Tents Show Produced by: Dan Gummel Check out all our resources at www.thebibleproject.com Our video on how to read biblical law: https://youtu.be/Sew1kBIe-W0

In part one (0:00-25:30), the guys discuss the series so far, and Tim dives into the final two perspectives to keep in mind when reading biblical law. The fifth perspective is that the purpose of the covenant laws is fulfilled in Jesus and the Spirit. The dual role of the laws––to condemn and to point the way to true life––is fulfilled in the life, death, and resurrection of Jesus and in the coming of the Spirit to Jesus’ new covenant people. Jesus was the first obedient human and the faithful Israelite who fulfilled the law yet bore the curse of humanity's punishment so that others could have life and the status of covenant righteousness. Tim references Matthew 5:17-20: “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven. For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.” Tim notes that Jesus is the embodiment of the point of the law, the ideal person who doesn’t need the law because they are abiding with Yahweh by nature. In part two (25:30-35:00), Tim asks who or what is being punished on the cross. Tim references Romans 8:3: “For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” Tim notes that Paul doesn’t mean that God hated humanity and punished Jesus instead of punishing humanity. Instead, God loved humanity in its weakness and failure and punished sin and condemned sin through Jesus dying on the cross. Tim notes that Paul thinks of sin as a cosmic tyrant. It's not just an individual problem, but a problem of essential mode existence for the world. The law, or divine command, was supposed to be an opportunity for humans to realize their true calling of acting in God’s image voluntarily. Instead, we chose and choose to disobey and now live “enslaved” to our decision(s). In part three (35:00-end), Tim discusses the last perspective: The laws are a source of wisdom for all generations. The Torah is viewed as a source of wisdom within the Hebrew Bible The tree of knowing good and evil is the pathway to the tree of life. In Proverbs, learning wisdom is the pathway to the tree of life. Tim uses the following proverbs to illustrate his point. Proverbs 1:7: "The fear of the Lord is the beginning of knowing; Fools despise wisdom and instruction." Proverbs 3:13, 18: "How blessed is the man who finds wisdom And the man who gains understanding. She is a tree of life to those who take hold of her, And happy are all who hold her fast." Proverbs 15:3-4: "The eyes of the Lord are in every place, Watching the evil and the good. A soothing tongue is a tree of life, But perversion in it crushes the spirit. Tim notes that Wisdom is the way to fulfill the Shema." Proverbs 6:20-23: "My son, keep the commandment of your father And do not forsake the instruction of your mother; Bind them continually on your heart; Tie them around your neck. When you walk about, they will guide you; When you sleep, they will watch over you; And when you awake, they will talk to you." Time compares the preceding passage with Deuteronomy 6:4-8: “Hear, O Israel! The Lord is our God, the Lord is one! You shall love the Lord your God with all your heart and with all your soul and with all your might. These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. You shall bind them as a sign on your hand and they shall be as frontals on your forehead. You shall write them on the doorposts of your house and on your gates." Tim notes that these two passages mirror each other, as they teach that acting wisely fulfills the law. Tim then discusses the apostle Paul to show how he continued to use the laws as wisdom literature. 1 Corinthians 9:9-12: "For it is written in the Law of Moses, 'You shall not muzzle the ox while he is threshing.' God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. If we sowed spiritual things in you, is it too much if we reap material things from you? If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ." Tim quotes Richard B. Hays to understand Paul's continuation of Jewish law. “This is often cited as an example of arbitrary prooftexting on Paul’s part, but closer observation demonstrates a more complex hermeneutical strategy at play here. First of all, Paul is operating with an explicitly stated hermeneutical principle that God is really concerned about human beings, not oxen, and that the text should be read accordingly (vv. 9–10). Second, a careful look at the context of Deuteronomy 25:4 lends some credence to Paul’s claim about this particular text. The surrounding laws in Deuteronomy 24 and 25 (especially Deut. 24:6–7, 10–22; 25:1–3) almost all serve to promote dignity and justice for human beings; the one verse about the threshing ox sits oddly in this context. It is not surprising that Paul would have read this verse also as suggesting something about justice in human economic affairs.” -- Richard B. Hays, First Corinthians, Interpretation, a Bible Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1997), 151. So to summarize our series on reading biblical law: Read each law (1) within its immediate literary context, and (2) within the larger narrative strategy of Torah and Prophets. Read the laws in their ancient cultural context in conversation with their law codes. Study related laws as expressions of a larger symbolic worldview. Discern the “wisdom principle” underneath the laws that can be applied in other contexts. Refract every law through Jesus’ summary of God’s will: love God and love people. Thank you to all our supporters! Email us your questions for our Q+R at info@jointhebibleproject.com Show Music: Defender Instrumental, Tents Psalm Trees x Guillaume Muschalle, Clocks Forward. Chillhop.com. Used with permission. Toonorth, Effervescent. Chillhop.com. Used with permission. Show produced by: Dan Gummel, Jon Collins

In part 1 (0-17:00), The guys quickly recap their conversation so far. Tim then dives into a third perspective on the Hebrew laws in the Old Testament. The third perspective is that the laws embody and revolutionize ancient Eastern conceptions of justice. The laws are formulated in the language and categories of ancient Near Eastern law, so that Israel’s law was comprehensible to their neighbors while also representing an irreversible cultural revolution. Tim notes that in all the other ancient covenant documents (Hittite, Assyrian) only one is between a king and a people, while dozens of others are between one king and another king. Covenants are agreements between kings. But the Biblical story depicts the laws as stipulations between God and all the Israelites: “I will be their God and they will be my people.” This is the same kind of language we find in the Song of Solomon, “I am my beloved’s and he is mine” (Song of Solomon 6:3). This is marriage covenant language. Tim uses some quotes from Joshua Berman to make his points. “In the ancient near east, various gods had consorts and goddess wives, while the common man was subject, a slave and servant of the king and the tribute-imposing class. For these cultures to conceive of the marriage between a god and a group of humans, would have been as unthinkable as for us to imagine the marital union of a human and a cat… The Bible’s most revolutionary idea… is the idea of God as a personality who seeks a relationship of mutuality with human agents. In the neighboring cultures of the ancient Near East, humans were merely slaves of the king. In the Bible, they are transformed into a servant king who is married to a generous sovereign, a wife in relation to her benefactor husband. When God seeks “love” from Israel, it involves both the political sense of loyalty between parties to a treaty as well as the kind of intimacy known in a faithful, intimate relationship between a man and woman.” (Berman, Created Equal, 46) This concept of a human family married to God is founded on the concept of humanity in Genesis 1-2. All humanity, male and female, is the divine royal image over all creation. And while the Davidic king could be called the “son of God,” it was only as the representative of all Israel who is the “son of God” (Exodus 4:22). The king and all the Israelites are themselves equals under their “divine king” Yahweh. Tim again cites Joshua Berman: “While in Egypt and Mesopotamia, the bridge figure between the divine and human was the king, deified (as in Egypt) or more of a demi-god (Mesopotamia). He was the top of the socio-religious structure with the economic elite, and this was mirrored by the hierarchy of the gods. NOT SO in biblical Israel. God’s covenant was with the entirety of Israel, focused on the “common man.” I maintain that it is in the covenant, properly conceived in in ancient Near Eastern setting, that we may discern a radically new understanding of the cosmic role of the common man within the thought systems of the ancient Near East, one that constituted the basis of an egalitarian order.” (Berman, Created Equal, 29) In part 2 (17:00-25:15), Tim explains why Israel’s law codes consistently downgrades the role of the king in contrast to their neighbors. The king is not the sole, chief, divine authority; rather, Yahweh is king, and the human king is subservient to the Scriptures (Deuteronomy 17) and to prophets who speak on Yahweh’s behalf. He is a leader in war, but he is not the chief. He can participate in the temple, but he is not the high priest. He is subservient to the law, but he is not the lawgiver. This is all in contrast to Egypt and Babylon. Tim also explains that the laws allowed Israel’s economy to be oriented toward landed families, which were called to include the immigrant, poor, and orphans. It is the first ancient example of “welfare society.” You can see examples of laws about not maximizing profit to allow work in the fields in Ruth chapters 2-3. Other examples include laws about the seven year debt release, Jubilee land and debt release, not charging interest on loans for the poor, giving a tithe for local loans for failing farmers. Tim again cites Berman: “The biblical laws about land and assets introduce a reformation of the ancient worldview aimed at achieving a social equality, but of a very specific king. It is not the egalitarianism developed since the French Revolution with its emphasis on the individual and inalienable human rights… Rather, it takes the form of an economic system that seeks equality by granting sacred value to the extended family household, where people assist one another in farming labor and in granting relief to other households in need. Ancient Israel was a tribal association of free farmers and ranchers, living in a single and equal social class with common ownership of the means of production. This system was a rejection of statism (= the nations state owns all land) and feudalism (= military lords own all land), demonstrated by the fact that it was free of tribute to any human king, and their tribute was a shared burden of funding the temple. Israel defined itself in opposition to the empire of oppression embodied by Egyptian slavery, and also in opposition to the centralized monarchies that surrounded and took up residence in Israel.” (Berman, Created Equal, 87) Tim points out that a scholar named David Bentley Hart has influenced his thinking on this subject. Tim says that the Judeo-Christian heritage is the most beautiful thing about Western civilization. In part 3 (25:15-30:00), Tim teaches through a specific law that is usually very disturbing to modern readers. Deuteronomy 21:10-14 10 When you go to war against your enemies and the Lord your God delivers them into your hands and you take captives, 11 if you notice among the captives a beautiful woman and are attracted to her, you may take her as your wife. 12 Bring her into your home and have her shave her head, trim her nails 13 and put aside the clothes she was wearing when captured. After she has lived in your house and mourned her father and mother for a full month, then you may go to her and be her husband and she shall be your wife. 14 If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have dishonored her. Tim points out that this law does not promote the practice it seems to promote. Instead, it creates boundaries for a common cultural practice, which are eventually designed to obliterate the practice all together. This law is in reaction to other ancient cultures that didn’t have any rules or give any thought to how soldiers should treat their captives. In part 4 (30:00-43:10), Tim brings up an important point to keep in mind when reading biblical law: The laws play an important but ultimately subordinate role in the plot of the larger biblical storyline that leads to Jesus. Humanity’s failure to obey the divine command is part of the plot conflict that prevents them from being God’s image-partners in ruling creation. The laws illustrate the divine ideal while also intensifying that conflict, creating the need for a new human and a new covenant. Tim notes that the first divine command is in the garden of Eden: Genesis 2:16-17 16 The Lord God commanded the man, saying, “From any tree of the garden you may eat freely; 17 but from the tree of knowing good and evil you shall not eat, for in the day that you eat from it you will surely die.” Tim says the failure to “listen to the voice of God” (breaking the divine command) results in exile from the Eden-mountain, leading to death. Genesis 3:17, 24 17 Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; 24 So He banished the human; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life. In part 5, (43:10-end) Tim notes that this theme of listening or not listening to the divine command continues through the Bible. Exodus 19:4-6 4 ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. 5 ‘Now then, if you will listen listen to My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” Tim notes that the story immediately after this story is the story of the golden calf, which shows Israel’s obvious failure to listen. Tim points out that Israel’s covenant choice is the same as Adam and Eve and all humanity. Deuteronomy 30:15-20 15 “See, I have set before you today life and good, and death and evil; 16 in that I command you today to love the Lord your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may have life and multiply, and that the Lord your God may bless you in the land where you are entering to possess it. 17 “But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, 18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it. 19 “I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving the Lord your God, by listening to His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them.” Tim notes that Israel’s inability to “listen to the voice” of God, leading to death and exile, traps humanity in the power of death, which necessitates the messianic age and the new covenant. Jeremiah 31:31-34 31 “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. 33 “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34 “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their iniquity, and their sin I will remember no more.” Ezekiel 36:26-28 26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. 28 “You will live in the land that I gave to your forefathers; so you will be My people, and I will be your God. Tim concludes by sharing that the law isn't about an "Old Covenant or New Covenant" question. Instead, the law illuminates and explores the portrait of humanity repeatedly failing to listen to the divine voice. Show Produced by: Dan Gummel, Jon Collins. Show Music: “Defender Instrumental” by Tents “Cartilage” by Moby “All Night” by Unwritten Stories “Good Morning” by Unwritten Stories The Pilgrim
 Show Resources: Our video on the law: https://www.youtube.com/watch?v=Sew1kBIe-W0 Joshua Berman: Created Equal: How the Bible Broke with Ancient Political Thought


Dr. Matt Croasmun discusses the emergence of sin as a cosmic power, likening sin to a super organism that creates death and pain. The conversation delves into the nature of sin, scientific research overlapping with theology, and the complexities of human interactions with complex systems. Exploring dualism, reductionism, and the impact of societal constructs on individual levels, the episode offers insights on sin as a collective entity and its origins in relation to God and creation.

In part 1 (0-21:30), the guys recap their conversation so far. Jon says that often the law is the first place people go who look to take issue with the Bible, saying it’s archaic or barbaric. Tim points out that too often, we don’t understand how cross-cultural it is to read the Bible. Instead, we often impose our own cultural mindset on the Bible. Jon recalls from their discussion that the ancient law code of Israel was not the supreme authority, but instead illustrative of the relationships between the parties involved. In part 2 (21:30-26:30), Tim talks about the wisdom of the laws in the Hebrew Scriptures. Tim shares this quote: “The Hebrew Bible strongly suggests that the earliest forms of disputes… were resolved… by intuitions of justice against a background of custom, rather than appeal to formulated rules. The biblical sources which talk about the establishment of the judicial system in Israel give no indication that judges were to use written sources. Rather, judges are urged to avoid partiality and corruption and to ‘do justice.’ But what was the source of such justice? The version attributed to king Jehoshaphat is the most explicit, ‘God is with you in giving judgment’ (2 Chronicles 19:6). Divine inspiration is also attributed to the king in rendering judgment: Proverbs 16:10, ‘Inspired decisions are on the lips of a king; his mouth does not sin in judgment.’ Solomon’s judgment (1 Kings 3:16-28) is presented as an example of just such a process…. This is not to say that judges were expected to go into some kind of trance or function as an oracle. Rather, they were called to operate by combining local custom with divinely guided intuitions of justice…relying on the ‘practical wisdom’ that existed within the social consciousness of the people as a whole.” (Bernard Jackson, Wisdom Laws, 30-31) In part 3 (26:30-40:30), Tim says the laws embody a set of ideals. Laws related to similar topics work together as a symbolic ritual system. They embody a set of ethical, social, and theological ideals for God’s ancient covenant people, “a kingdom of priests and a holy nation” living out the Garden-of-Eden ideal in the world. He shares five ideal “buckets” or categories to help readers understand different laws: Ritual Calendar: The 7-day Sabbath cycle is all about the anticipation and re-enactment of new creation (note the literary design of the days in Genesis 1: There is no end to the seventh day). Ritual sacrifices: sacrifices involved offering the life of a blameless representative who would “ascend” to the heavenly mountain on behalf of the offerer (Leviticus 1 begins with the “‘olah” or “ascent” offering) Ritual holiness: symbolic purity boundaries embodied the conviction that God’s presence is the source of all life, and health is separate from the mortal and immoral Civil law: creating a new-creation community structured to carry the poor and prevent injustice toward the vulnerable Criminal law: zero tolerance for those who corrupt the holy covenant family: no blood feuds, theft, idolatry, or sexual behavior that disrupts the social web In part 4 (40:30-end), Tim goes over the sacrifices in the “ritual sacrifices” bucket. He cites a book by Michael Morales called Who Shall Ascend the Mountain of the Lord? A biblical theology of Leviticus. Tim also goes over civil and criminal laws in ancient Israel. Jon asks Tim for a few specific examples. Tim goes to these passages: Deuteronomy 24:21-22 “21 When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow. 22 Remember that you were slaves in Egypt. That is why I command you to do this.” Deuteronomy 25:1-4 “1 When people have a dispute, they are to take it to court and the judges will decide the case, acquitting the innocent and condemning the guilty. 2 If the guilty person deserves to be beaten, the judge shall make them lie down and have them flogged in his presence with the number of lashes the crime deserves, 3 but the judge must not impose more than forty lashes. If the guilty party is flogged more than that, your fellow Israelite will be degraded in your eyes 4 Do not muzzle an ox while it is treading out the grain.” Deuteronomy 25:11-15 “11 If two men are fighting and the wife of one of them comes to rescue her husband from his assailant, and she reaches out and seizes him by his private parts, 12 you shall cut off her hand. Show her no pity.” “13 Do not have two differing weights in your bag—one heavy, one light. 14 Do not have two differing measures in your house—one large, one small. 15 You must have accurate and honest weights and measures, so that you may live long in the land the Lord your God is giving you. 16 For the Lord your God detests anyone who does these things, anyone who deals dishonestly.” Tim admits that these laws are very hard to understand. He points out that there are no narratives of these laws actually being put into practice. Regarding verses 11-12, Tim points out that the woman would have been endangering the entire family and bloodline by seizing a man’s genitals. Tim also notes that the differing weights are about not counterfeiting money. Thank you to all our supporters! Show produced by: Dan Gummel, Jon Collins Show Music: “Defender Inst” by Tents “Good Morning” by Amine Maxine “I don’t need you to say anything” by Le Gang “Shipwrecked” by Moby
 Show Resources: Bernard Jackson, Wisdom Laws Michael Morales, Who Shall Ascend the Mountain of the Lord? A biblical theology of Leviticus